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speaks to the group, the nation or the class. Some religions acknowledge
their debt to revelation, whereas ideology always believes, however
mistakenly, that is lives by reason. Both demand commitment. 3
However, with regard to Islam, one may be some reservations about the
distinctions between ideologies and religions presented in Britannica's
article, since Muslims believe that Islam presents a whole way of life in this
world and following it is a condition for the rewards of the eternal life to
come. Purification of the spirit cannot be isolated from conducting human
relations with others in this world, and both interact in the Islamic
perspective of faith and righteousness.
As for "democracy" in particular, it is the ideology that has survived
despite a general cooling in the fervor for ideologies as comprehensive
intellectual tools for change. Democracy has maintained its common appeal
to the modern human mind, at least with regards to its basic principles, in
spite of the considerable criticism that it has been facing conceptually and
practically, from its own supporters as well as its opponents. Derived from
the Greek words "demos" (the people) and "kratia" (rule), used to describe
early democratic forms of government developed in the sixth-century
B.C.E. Greek city-states, the term has been defined in a condensed way to
mean "the government of the people, by the people, for the people".
It originally designates "a government where the people share in
directing the activities of the state, as distinct from governments controlled
by a single class, select group or autocrat", according to the New Columbia
Encyclopedia, but has been expanded to describe a philosophy that insists on
the right and the capacity of a people, acting either directly or through
representatives, to control their situations for their own purposes. Such a
philosophy places a high value of the equality of individuals and would free
people as far as possible from restraints not self-imposed. It insists that
necessary restraints be imposed by the consent of the majority and that they
conform to the principle of equality. 4
Natural Law, Social Contract
Freedom and equality of all citizens or even all human beings represent the
cornerstones of democracy. A doctrine of "natural law" that supersedes and
prevails over any state law developed the idea of natural rights, such as the
rights of self-preservation, which in turn was used to support the rights of
citizens and human beings. Another support for natural human rights was
provided by the idea of "the social contract" that binds both the ruler and
political system.
However, freedom of expression and assembly are essential for the life
and flourishing of democracy. No democracy can exist without securing full
rights for the opposition. James Madison (1751-1836), the fourth president
of the U.S. (1809-1917), once wrote, "Liberty is to faction as air to fire."
Freedom that promotes faction is valuable since false consensus or
disappearance of differences may mean tyranny or stagnation. A democracy
cannot deserve such a name if no differences or opposition exists. Yet,
differences and opposition must be handled legitimately, without moral or
physical assaults against opponents. Since democracy means freedom and
equality, individual and group differences will always emerge, and this is
healthy, as long as it is practiced properly.
Political Democracy and Social Justice
Modern democracies believe now, differently from what was
established theoretically and practically before, that an interference of the
state in the economy (to some degree without sacrificing the essence of
democracy) may sometimes be necessary in order to deal with difficult
problems like a severe recession, or to secure social justice, "The New
Deal" promoted by President F.D. Roosevelt (1933-1945) to handle the U.S.
recession in the 1930s is landmark in this respect. Western democracies
have advocated and practiced to different degrees the concept of a "welfare
state", especially when political parties with various socialistic tendencies
rule.
Contradictions of the Democratic West
Democracy has to be universal for all of humanity: the rich and the
poor, the developed and the developing. Exporting tobacco to other
countries without a health warning; shipping food, medicine, chemicals and
other products without expiration dates; ignoring the safety precautions or
the inevitable harm of certain industries as long as they are established in
other countries; and moving the nuclear waste to the open seas - a common
property of all humanity - all such actions are not only undemocratic but are
anti-democratic. As emphasized by Thomas L. Pangla, a professor of
political science at the University of Toronto, in his book The Ennobling of
Democracy: The Challenge of the Postmodern Age 5, liberal democracy is
forced to re-examine its internal structure and fundamental aims, especially
after being deprived of its traditional enemy at the end of the Cold War. In
the author's view, a significant negative in the postmodern age has been the
"moral relativism" of many mainstream Western intellectuals. Pangla writes,
Philosophers of modernity, from Spinoza to Locke to
Kant and even Hegel, spoke not simply of human
rights but emphatically of 'natural rights', issued in
moral 'laws of nature's God', and accompanied by
such foundational concepts as the 'state of nature', 'the
social contract', and 'the categorical imperative'.
Nothing characterizes the spiritual climate of the
West today so much as the persuasive disbelief in
these once all-powerful philosophical pillars of
modernity. Our philosophical currents are negative,
skeptical, disillusioned. The postmodern is not 'what
exists after modernity'; it is rather the state of being
entangled in modernity, as something from which we
cannot escape but in which we can no longer put on
final faith The cultural, moral, religious and even
the civic permission of the Enlightenment were
fulfilled in a much more ambiguous and controversial
fashion than the mathematical, economic, and
technological promises. The great attempts by the
political philosophers of the Enlightenment to provide
systematic, rational and generally acceptable
foundations for public and private existence have
proved to be inadequate. This is by no means to say
that they have been altogether a failure.
He argues that a serious challenge has been posed to postmodernism by the
emerging democracies of Eastern Europe which make demands on Western
thought that post- modernism has been unable to meet6. Along a similar line,
Aslam Munjee has written The Rape of a Noble Ideology: U.S.A. in
Perspective 1783-1985. 7
Although all of humanity lives in an era of globalism through the
fascinating technology of transportation, communication, and information,
and thus are all human beings are living in one village or "riding the same
boat", egotistic attitudes and visions dominate international relations especially the material and cultural relations - between developed and
developing countries. Instead of military power, the developed West uses its
economic and technological superiority to obtain "secure" markets for its
products, and "security" is defined by the West on its own political and
ideological terms.
One may be reminded of an earlier challenge to the West before the
postmodern age: that of previously colonized countries that became
independent and looked to their former colonizers for advice and help in
developing and modernizing the political, economic and social systems
within their countries.
Democracy in Developing Societies
"In the industrialized countries of the West," A.H. Somjee points out in his
book The Democratic Process in a Developing Society, 8
economic development, urbanization and some
measure of social equality preceded the formation of
democratic institutions. In some of the developing
countries, on the other hand, this process has been
reversed. There, the
strategy of economic
development at the expense of political liberation has
not found many supporters. For such countries, a
slow pace of economic advancement through the
democratic process in not the only problem.
However, "although so far very few of these (developing) societies have
been able to sustain and strengthen their liberal institutions", the author
continues, "their gradual democratization is as likely to take place as their
liberal institutions". In his preface, Somjee refers to Robert Dahl's
suggestion that the democratic process is essentially concerned with two
sets of related activities: exercising influence on leaders, and making
governments responsive and accountable. Yet, Somjee underlines something
distinctive in a developing society:
Within the situation of a developing country like
India, however, the term "democratic process" has to
mean more than that. To be able to attain the position
referred to by Dahl, first of all the individual must be
released from the constraints of the primary groups
to which he (/she) is born, so that he (/she) may
exercise his (/her) political choice in an uninhibited
fashion. Simultaneously, the democratic process has
to help him (/her) to grow in understanding and
capacity, so that by trial and error and working in
principles of a whole way of life for the individual, the family, the society,
the state, and the world relations in order to secure balance and justice in
the whole human sphere. It offers the basic moral and organization rules for
relations between man and woman, between the elderly and the young in
the nuclear and extended family, and in the society, between the haves and
the have-nots, between the rulers and the ruled, and between Muslims and
others within the local society and throughout the world. Like ideologies,
Islam does not provide detailed practicalities and programs, since such
details are changeable to fit unceasing change in human circumstances in
different times and places. Islam allows extensive room for the creativity of
the human mind to cope with emerging changes, for the human mind is
God's gift to be fully used and developed, it should not be restricted or
crippled by that other gift of God, His guiding messages. It is the same One
God who created the human being, and who grants him or her spiritual,
moral, and intellectual faculties, and to whom He has sent His guiding
messages as well, both are made in accordance with the all truth. 11
Thus, no contradiction between both may exist; And so set your face
(and direct yourself) sincerely towards the faith, which is in accordance
with the nature upon which God has originated human beings...
Gods messages aim to develop the human being in his or her totality:
spiritually, morally, intellectually, physically, individually and socially, and
to guard him or her against egotism without suppressing or pattemizing
human individuality and personal creativity. Divine guidance develops
individuals through to their full spiritual potential instead of being deformed
by selfish greed in a material civilizationas the American philosopher
John Dewey has sharply pointed out.13
Therefore, Islam can be presented to and dealt with by a non-Muslim as
an ideology, with some flexibility in using the term since it was coined for
human ideas, or as general principles for a comprehensive way of life.
Naturally, however, the intellectual conviction cannot provide the same
moral depth, width and constancy as a religious commitment, which looks
for the acceptance of the Absolute Supreme and the reward of eternity.
Freedom and equality for all human beings are, for the believers in God,
definite results of the belief in the One who is the only distinctive and
supreme the One to whom all greatness belongs, 14 there is nothing like
unto him,15 there is nothing that could be compared with Him. 16
All human beings are equally Gods creation, and each is free since he
or she is only subject to Gods physical and moral laws, and each is equal to
any other human being. Caliph Umar (13-23H/634-44 C.E.) tersely
addressed the Muslim governor of Egypt whose son beat an Egyptian child,
Since when did you impose slavery on human beings while their mothers
bore them free! 17
However, the religious dimension in the Islamic ideology or plan, of
individual and social, local and global reform, does not mean the
establishment of a theocracy. There is no clergy in Islam; any intelligent
human being who knows the language and the style can understand and
interpret Gods message and no supernatural or metaphysical power can be
required or claimed for such a work.
Gods message has been preserved and made known publicly through
centuries; and no human being can add to it or detract from it. The ideology
of Islam, if we may say so, is not totalitarian. It does not dictate details that
dominate every moment or make an imperative for any human thought and
move, nor does it claim to provide a definitive prescription in advance for
every specific problem that may emerge at any time in the future. Islam
presents the essential guidance that allows the creativity of the human mind
to conceive, infer from, and build upon it. The ruling authorities cannot
monopolize providing the interpretation of the divine guidance or offer new
solutions for emerging problems from above without involving the people,
and every sane adult has the right to participate in such a process.
Human Dignity
Human freedom and equality are fundamental in any democracy. Similarly,
Islam considers human dignity fundamental to its guidance for the right
way of life. The Quran reads: We have indeed conferred dignity on the
children of Adam, and carried them on land and sea, and provided for them
sustenance out of the good things of life, and favored them far above most
of Our creation (emphasis added). 18 All the children of Adam, whatever
their race, ethnicity, gender, age, social status and beliefs may be, have been
granted dignity by their Creator without any distinction, and this human
dignity must be secured and maintained by His guidance and laws through
the Muslim teachers and authorities, and should never be subjected to
violation or declination. Human dignity is comprehensive; it encompasses
all human dimensions: spiritual, moral, intellectual and
physical.
Sustenance from the good things of life must be secured for every human
being through fair conditions of work and decent social welfare for those
who cannot work temporarily or permanently. Freedom to move from one
place to another is an essential feature of human dignity that fulfills the
universality of the human creature with his or her unique spiritual, moral,
and intellectual potential. Any restrictions in this respect within the country
early Caliphs about decisions made according to the majority even if they
differed from the leaders view. Islam teaches that an individual must
adhere to the society or community (al-jamad), and the majority can only
be identified in such a case. A Prophets tradition urges one to follow the
most overwhelming majority (al-sawad al-azam) in case of a serious split
(reported by Ibn Hanbal and Ibn Majah).
The primary area for shura is in choosing the head of the state. In our times,
the state leader may be directly chosen by the people or by their elected
representatives, and may be the head of the executive branch, or just a
symbol for the state while the actual authority is given to the prime minister.
In the last case, the prime minister is the leader of the political party whose
candidates have won the majority of the seats of the representative body,
which may also be called the parliament. The Quran states: O you have
attained to faith! Obey God, and obey the Conveyor of the Message [of
God] and those from among you who have been entrusted with authority by
you; and if you are at variance over any matter, refer it to God and the
Conveyor of the Message [of God] if you believe in God and the Last day;
this is advantageous [for your human relations] and most appropriate for
reaching what is right (emphasis added). 28 The verse indicates that those
who are in authority should be those from among you who are entrusted
with authority by you (ulu al-amr minkum). This may remind us of the
characterization of democracy as establishing the government of the
people by the people for the people.
While a democratic decision has to comply with imagined natural human
rights or a social contact as a safeguard against any possible majority
injustice, Muslims and those who are entrusted with authority from among
them, by them are bound by the goals and general principles of sharia
that secure human dignity, and guard and develop for all human beings:
their life, families and children, minds, freedom of faith and ownership of
private or public property.
According to the Islamic historical precedents, there is a real binding
contractnot a fictitious onebetween the ruler and the ruled. The mutual
pledge, which was called baya, holds the ruler responsible for assuring
the supremacy of Gods law (sharia) and justice, securing human dignity,
serving the public interest, and fulfilling the entire duties of the position,
while it holds the people responsible for supporting the ruler, obeying his
decisions that comply with Gods law, and fulfilling their obligations. 29
The preceding verse implies that those who are entrusted with
organizational tool for human pluralism, in order to secure and defend the
dignity of all children of Adam.
Opposition is indispensable in a democratic system, and should not raise
doubts to the Muslim mind. It is needed to scrutinize the governments
activities, and to be ready to replace it if it loses the confidence of the
people. Opposition does not oppose for the sake of opposition; it should
support the public unity during national crisis.
However, opposition may not be efficient or effective when the
political parties become so many that forming a coalition to govern or a
weighty opposition would be problematic. This is a challenge for the multiparty system, which some contemporary democracies are facing and
suffering from. It may be overcome through political prudence and moral
responsibility rather than by any legal restriction that may be arbitrarily
decided or executed.
Legislation; Separation of Powers
Some Muslims may argue that, since God is the Lawgiver, there should not
be a legislative body in an Islamic state. In fact, the legislature specifies and
puts in detail the required laws, while the Quran and Sunna present general
principles and certain rules. Even in the case of such particular rules in the
Quran or the Sunna, different interpretations and jurisprudential views
might arise about a certain text on the grounds of its language and its
relation to other relevant texts. It is essential that a certain interpretation or
jurisprudential view should be adopted by the state as a law, and this has to
be decided by the legislature, so that the courts may not be left to different
rules that may be applied in the same case according to the views and
discretion of different judgesa complaint the well known writer Ibn alMuqaffa [d. 142H./759 C.E.] made in his time.40
Besides, there is extensive room for what is allowed by sharia al-mubah,
and such an enormous area of allowed matters ought to be organized in a
certain way, making any of them mandatory, forbidden, or optional
according to the changing circumstances in different times and places.
Public interest has its consideration in introducing new laws, which were
not specified in the Quran and Sunna, but which are needed in a certain time
or place, and which do, not contradict any other specific rule in the divine
sources, but can be supported by the general goals and principles of sharia.
Many laws are required in a modem state in various areas such as traffic,
with a formidable power that ought to have ethical and legal safeguards. A
universal document and supervision may be needed. Heavy pressures on the
private media come from wealthy and influential contributors and
advertisers. It is a real challenge for the modern world to benefit from this
huge technical and psychological power and avoid its excessiveness and
abuse. A combination of morality and creativity is essential in such a vital
and sensitive area.
Conclusion
It may be obvious from this presentation that the modern democratic process
can be a practical mechanism for securing human rights and dignity for all
the children of Adam, implementing the concept of shura and achieving the
goals and principles of sharia in a modern Islamic state, with probably
limited constitutional clarifications. The undesirable
implication of
democracy that it puts the peoples will above Gods will is merely
theoretical, since democracy works within the dominant socio-cultural
background, and Muslims will not accept a decision against their beliefs, as
long as they are committed to those beliefs. Catholicism has been
maintained in democratic Ireland, and monarchy has been maintained in
democratic Britain, where the Queen is the head of the state and the church.
Democracy acknowledges that natural human rights supersede any
legislation, and in a parallel way, Muslims can always stress the supremacy
of Gods guidance ideologically, legally and practically. If one may imagine
that the majority of Muslims may turn against the political conduct of an
Islamic state, this may be limited to certain practices or governmental terms,
not to the Islamic state in principle, and the mechanism of a multi-party
system can allow another Islamic party to offer a better experience. If,
hypothetically, the majority do not want an Islamic state, how can it be
imposed on or defended against its will by a non-democratic government?
Setting democracy in opposition to Islam is unfair for both. However, let us
deal with a concrete, political democratic process and not talk about theories
and hypotheses.
One should never assume in any way that Muslims who criticize an Islamic
leader, party, government, or even state have become non-Muslims or
against Islam! Islam is a faith, not a mere political system, and it has won
supporters and followers by exhortation and conviction through individual
and social behavior and through its civilization. The message of Islam is
always to convince not to impose [e.g., Quran 2:256, 10:99, 11:28, 16:125].
1979).
9
Somjee, p. vii-viii, 144.
Muslims in remote and isolated areas in Africa and Asia have proved
through centuries that they can peacefully cohabitate with others, and can
3:159).
28
Quran 4:59
29
13
John Dewey, Individualism: Old and New (New York: Minton & Batch,
1930; Arabic translation by Kyayri Hammad, al-Fardiyya Qadiman wa
Hadithan, Beirut: al Hayat
Publications, 1960), p. 10-18
14
Quran 59:23
15
Quran 42:11
16
Quran 112:4
17
Ibn Abd al-Hakan, Abd al-Rahman ibn Abd Allah, Futuh Misr wa-lMaghrib, ed. by Abd al-Manim Amir, Cairo: Ministry of Culture, 1961,
p.224-6.
18
Quran 17:70
19
Quran 21:23
20
Quran 2:256
21
Quran 42:38
22
Quran 22:41, 3:104, 110.
23
Quran 2:233
24
Quran 31:17
25
Quran 3:159
26
Ibn >Atiyya, Abd al-Haqq ibn Ghalib, al-Muharrar al-Wajiz, vol. III.
(Fez: Ministry of Awqafand Islamic Affairs, 1997), p. 280-281.
27
Muhammad Abduh and Muhammad Rashid Rida, Tafsir al-Quran alHakim (Tafsir alManar) (Cairo: Matbaat Subayh, 1374 H., V. IV) p. 199-200 (commentary
on the verse
Abu Yala, Muhammad ibn al-Husayn al-Farra, [d. 458 H/1065 C.E.], alMutamadfi
Usul al-Din, a chapter published in Yusuf Ibish, Nusus al-Fikr al-Siyasi alIslami
(Beirut: Dar al-Talia, 1966) p. 224.
30
See Tafsir al-Manar, ibid, V. IV p. 200-202.
31
Quran 9:71
32
Ibn Kathir, lsmail ibn Umar, al-Bidaya wa-l-Nihaya, ed. by Ahmad abu
Milhim and others. Beirut: Dar al-Kutub al Ilmiyya, 1988, V. VII p. 151.
33
Ibn Rushd, Muhammad ibn Ahmad, Bidayat al-Mujtahid, Beirut: Dar alFikr, n.d., vol
II, p. 384; Ibn Hazm, Ali ibn Ahmad, al-Muhalla, ed. Muhammad Khalil alHarras.
Cairo: Matbaat al-Imam, n.d., vol. IX, p. 523-4.
34
See Ibn Rushd, ibid., vol. II, p. 348.
35
A hadith (tradition) reported by Ibn Hanbal, al-Bukhari, Muslim, Abu
Dawud and alNisai.
36
Quran 9:71.
37
al-Mawardi, Ali ibn Muhammad, al-Ahkam al-Sultaniyya, Mustafa alBabi al-Halabi Publications, Cairo: 1973, p. 27.
38
Quran 3:113, 5:66, 5:108, 7:38, 7:159, 7:164, 28:23.
39
Quran 4:59.
40
Amin, Ahmad, Duha al-Islam. Beirut: Dar al-Kitab al-Arabi, n.d., vol. I,
For monotheists the other may be another monotheist who shares with
them the same beliefs but belongs to a different ethnic group, physically,
culturally or both, or may be another monotheist with partly different but still
monotheistic beliefs. The other may be a non-believer, a polytheist, an
atheist or whatever else. People have inborn differences regarding which they
have no choice, such as physical characteristics including the color or the
language and inherited culture. Besides, there are acquired differences such as
wealth and education. Religion stands in the middle between the inborn and
acquired differences, since faith is supposed to be decided individually by a
personal voluntary conviction, whereas in reality it is mostly inherited.
Gender may also be seen as a considerable difference, even within the groups
of monotheists who belong to the same ethnic group and share the same
belief.
All monotheists believe in the One Lord who has created the entire
human race as well as all forms of life and the whole cosmos; and all of
creation is under His control, the Lord of all being. Monotheists ought to
look upon the other on the basis of their belief in the Supreme Lord, but
they are mostly interlocked in what their physical senses catch, and their
interests are often concerned with what is in this world, rather than with
abstract matters of faith. Besides, most people are inclined to keep their
worldly relations and their relation to the One God in two strictly separate
compartments, with no allowance for interaction. If our time is witnessing
the barriers shrinking in geography, in time, in space, in the atom and
between the concrete substance and energy, isnt it time for a whole-some
wholeness of the human being as an essential prerequisite for a wholesome
wholeness of humankind? And what can achieve such a whole-some
wholeness of the human individual and the entire human race better than a
genuine belief in the one Lord Supreme of all being?
The Common Origin of all Children of Adam
The Islamic perspective shares with the entire Abrahamic faith the idea that
Adam and his female mate represent the origin of all humanity. The Quran
states that the children of Adam and his wife enjoy the physical, intellectual,
their relations
with others, since God Himself is not affected in his all-mightiness by
believing or disbelieving in Him. The Ten Commandments represent the
cornerstone in the messages of monotheism and its moral goals. Next to the
belief in the One God and the worship of Him alone, come the consequences
that this faith has for all human relations, starting with the family and going
to all human beings whose lives, families and properties should be secure
from any violation (Exodus 20. 3-15). In the next two verses (Exodus 20. 1617) dealing with neighbors is stressed as a starting point in dealing with
others.
That faith in the One God has immediate consequences for inter-human
relations was emphasized by Jesus when he answered a question about the
great commandment in the law: Jesus said, You shall love the Lord, your
God, with all your heart and your mind. And the second is like unto it: You
shall love your neighbor as yourself. On these two commandments hang all
the law and the prophets (Matt. 23.35-40; see also Mark 12.28-32, Luke
10.25-28). When Jesus was asked further to define the neighbor, he gave
the well-known parable of the good Samaritan who offered help and
compassion to the person who needed it, regardless of any difference in faith
(Luke 10.29-37).
Now, in an era of globalization, the whole world has become a close
neighborhood.
The Quran teaches the doing of good to the neighbor from your people, the
neighbor who is a stranger, and the friend by your side whoever he/she may
be (S. 4:36). Caring for travelers who lost their way or their possessions is
repeatedly stressed in the Quran. Even in war. those who leave the enemies
front to seek the Muslims protection, have to be granted this protection, in
addition to a safe passage to the destination they choose (S. 9:6). Prisoners of
war, who have to be set free as soon as possible, and all prisoners, should be
taken care of in their various needs: physical, intellectual and spiritual-moral
(S. 47:4).
Such a genuine understanding, sympathy and cooperation ought to be
the outcome of the belief in the All-Merciful, who offers His limitless mercy
and grace to all of His creation (S. 21:107). Since the Lord and Cherisher of
all human being makes His sun to rise on the evil and on the good, and
sends rain on the just and on the unjust, believers in Him ought to reflect
Gods mercy and grace in their relations with others: For if you love them
which love you, what reward have you? And if you salute your brethren only,
what do you do more than others? (Matt. 5.45-47).
The Quran endorses the moral commandments of the Torah (S. 2:83),
and describes the Torah as containing guidance and light (S. 5:44), and as
clearly spelling out everything, and [thus providing] guidance and grace
(S. 6:154). As for Gods message revealed in the Gospel, the Quran states
that in it there is guidance and light, confirming the truth of the Torah that
has preceded it, and [it was revealed] as a guidance and admonition unto the
God-conscious (S. 5:46). The Quran urges the Jews to follow the Torah (S.
5:43), as it urges the Christians to follow the Gospel (S. 5:47), and has
promised the good of this worlds life if they do (S. 5:66), in addition to the
greatest reward of God in the life to come. As Jesus had emphasized in
earlier times that he had not come to destroy the law of the Torah and the
teaching of the prophets, but had come to fulfill them, so Muhammad
emphasized that he was merely sent to fulfill what is virtuous. The Quran
spells out what this implies: True virtue and good do not consist in turning
you faces towards the east or the west, but truly virtuous and good-doer is the
one who believes in God, the Last Day, the angels, the books and the
prophets; and spends his substance however much he [/she] himself
[/herself] may cherish itupon his near of kin, and the orphans, and the
needy, and the wayfarer (who lost his/her way or possessions during a
journey], and those who ask for help, and in freeing human beings from
bondage, and keeps up the prayer, and renders the purifying [social welfare]
dues (zakat); and [truly virtuous and good-doers are] those who keep their
promises whenever they promise, and are pa-tient in misfortune and hardship
and in time of peril; it is they that have proved themselves true, and it is they
who are conscious of God (S. 2:177). Justice and kindness, al-adl walihsan, concisely represent all virtues, as the Quran sometimes indicates (e.g.
S. 16:90). It is significant that early Muslims sought shelter from persecution
in Abyssinia
with its Christian just king, and were granted asylum there. Ibn Taymiyya, the
prominent Muslim jurist (d. 1328), maintained that God lets the just
unbelieving power persevere and flourish, while He does not let the unjust
Muslim power persevere and flourish. 4
Human Differences: The Inborn Ones
The inborn differences are, in Quranic perspective, a fascinating variety
whose
components complement one another, and all humanity should work together
to reach a true awareness of their various ethnic and cultural characteristics
and to secure a peace based on justice. Both are fundamental for developing
a constructive moral cooperation through the whole world (S. 5:2). Muslim
traders, preachers and travelers reached Scandinavia, the Volga basin, Africa
beyond the Sahara, and South, Southeast and East Asia. Muslims
contributions to the fields of travel, geography and cartography were
distinguished. The Muslim assistance, especially that of the Arab navigator
Ibn Majid, was invaluable for the Christian Portuguese explorer Vasco da
Gama (d. 1524) in his naval journey from Portugal to India around the Cape
of Good Hope (1497-1499). Muslim scholars provided prominent works on
all world religions known to them, not only the Abrahamic sister-religions.
Al-Biruni (d. 1048) studied Sanskrit in order to acquire and provide accurate
information about the religious beliefs of India in his outstanding work on
that subject.
Muslim contributions to human civilization were never limited to
Muslims or their non-Muslim partners in Muslim countries. They were
always offered to any student, scholar or beneficiary in the fields of physics
and optics, chemistry, astronomy and observatories, anatomy, medicine and
surgery, art and architecture, irrigation, agriculture and gardening, as well as
philosophy and social and human studies. Jews and Christians in medieval
Europe were welcomed in their frequent visits to Muslim capitals especially
in Muslim Spain, where they sought to benefit from what Muslim scholars
had to offer in these various fields. Muslim works translated into Latin
enlightened Europe and paved the way for its Renaissance, and thus they
paid back the previous Muslims debt to Europe, when the Greek heritage
was translated into Arabic. A constructive and fruitful interaction involved
the Muslim philosopher Ibn Rushd (Averroes, d. 1198) in debates with
another outstanding Muslim thinker and scholar al-Ghazzali (d. 1111), with
the Jewish rabbi and philosopher Maimonides (d. 1204), and with the
Christian theologian Thomas Aquinas (d.
1274).
Gender Differences
Men and women have the same human rights and responsibilities in charge
of one another, as the Quran statesaccording to each individuals
endowments and not to gender. Both men and women have their moral,
social and political obligations: enjoin the doing of what is right and forbid
the doing of what is wrong (S. 9:71). Human dignity is conferred by God on
all human beings, whatever their inborn and acquired differences may be, as
we have seen above (S. 17:70). This dignity should be secured and sanctioned
by law and guarded by the state authorities. However, the Quran always
emphasizes that kindness, forgive-ness, generosity, and magnanimity ought
to go beyond literal justice:
and to forgo what is due to you is more in accord with God-consciousness,
and forget not [that you are to act with] grace towards one another (S. 2:
237), and, as stated elsewhere in the Quran, good and evil cannot be equal
[so] repel you [evil] with what is better, then the one between whom and
your-self was enmity [may then become] as if he [she] had [always] been a
true close friend (S. 41:34). Unfortunately, as most Muslim peoples have become free from colonization, the call for Islamic law has been predominant,
often at the expense of a deep concern for Islamic morality.
Religious Differences
Religious freedom is an explicit Quranic principle: No coercion should
be [by any
means allowed] in matters of faith (S. 2:256), and the sanctity of houses of
worshipbe they monasteries, churches, synagogues or mosques, in all of
which Gods name is abundantly extolledshould be secured and defended
(S. 22:40). Muslims and non-Muslims have equal rights and responsibilities
according to the constitutional document drawn up by the Prophet
Muhammad after his arrival in Medina. A dialogue between Muslims and
non-Muslims ought to be conducted, objectively and ethically, in the best
possible way, the Quran teaches (S. 29:46). God alone can judge human
beliefs and deeds according to every individuals intention, knowledge and
abilities, and no human being has this kind of comprehensive knowledge of
another person that is essential for such a judgment. This is a fact which the
Quran repeatedly stresses. 5
Of paramount significance are the words of S. 5:48, Unto each of you
[those who are following any of the successive divine messages], we have
appointed a law and a way of life: and if God had so willed, He could surely
have made you all one single community, but [He willed it otherwise] in
order to test you through what He has given you (of His guidance]. Vie, then,
with one another in good deeds. Unto God you all must return, and then He
will let you truly know all that on which you were wont to differ.
With regard to the dialogue with those who share with the Muslims the
Abrahamic
faith, the People of the Book, the Quran reminds Muslims of the common
ground which should always be kept in mind: And say, We believe in that
which has been bestowed upon us, as well as that which has been bestowed
upon you, and our God and your God is one and the same, and unto Him we
submit ourselves (S. 29:46), and, in the words of S. 42:15, And say: I
believe in whatever [divine] book God has bestowed, and I am bidden to be
just and fair with you. God is our Lord as well as He is your Lord, to us shall
be accounted our deeds, and to you your deeds. Let there be no contention
between us and you, God will bring us all together, for with Him is all
journeys end. Anyone who is involved in a dialogue ought to have an open
mind and heart and to speak unboastfully, and the Quran gives this
impressive example of language which sets the tone for any constructive
discussion, assures the equality of all participants, and removes any mistrust
or fear of prejudice: And behold, either we or you are on the right path or
have clearly gone astray. Say: Neither shall you be called to account for
whatever we may have become guilty of, nor shall we be called to account
for whatever you are doing. Say: Our Lord will bring us all together (on the
Day of Judgment], and then he will lay open the truth between us in justice,
for He alone is the One who opens all truth, the All-knowing (S. 34:24-26).
The Use of Force
Muslims are only allowed to fight against aggression, whatever the
ethnicity, faith
or opinion of the aggressors may be. Non-Muslims have to be fought against
when they commit aggression, not because they are non-Muslims (S. 2:190;
4:75; 22:39-40; 60:8-9). The Muslims also have to be fought against when
they commit aggression (S. 49:9).
However, Muslims are taught by the Quran to strive for peace, even if there
are doubts about others sincerity: And if they incline to peace, incline you
to it as well, and place your trust in God And should they seek but to
deceive you [by pretending to want peace], behold, God is enough for you
(S. 8:61-62). The Quran teaches that peaceful and friendly relations should
al-ways be considered as a future possibility, even in times of inevitable
confrontation: It may well be that God will bring about [mutual] affection
between you and those of whom you [now] face as enemies; and God is Allpowerful, and God is Much-forgiving and Most-gracious (S. 60:7). It is
historically significant that the early confrontation between Muslims and
Jews in Arabia during the Prophets time did not go beyond that time and
place, and constructive relations between them existed in other countries
under the caliphs, especially in Muslim Spain (Andalus). The Abbasid Caliph
al-Mamun (813-833) offered the Byzantines the constant neighboring
enemy of the Muslim caliphate a permanent peace and the payment of two
thousand gold pieces in his message to Emperor Theophilus (829-842) if the
latter agreed to allow a mathematician called Leo to come to Baghdad and
teach there for some time, and this would be considered by the caliph as a
gesture of goodwill. Unfortunately, the emperor did not respond positively to
the caliphs message, and the hostilities continued. 6 But the memories of
these hostilities did not affect the relationship forever. The crusades were
forgotten by many through the passing of time, and even colonization with
all its aggression and injustice did not revive for everyone the memory of the
crusades, and the two were not always correlated in the literature of the
Muslims struggle for independence.
The Acquired Differences
whose name you demand [your rights] from one another (and before
Him you will be accountable), and of these ties of kinship. Verily, God is
ever watchful over you. (Quran 4:1)
O humanity! Behold, we have created you all out of a male and a female,
and have created you into nations and tribes, so that you might come to
know one another. Verily, the noblest of you in the sight of God is the one
who is most deeply conscious of Him. Behold, God is All-Knowing, AllAware. (Quran 49:13)
The only One who is above all humans is their Creator and Lord:
And there is nothing that could be compared with Him. (Quran 112:4)
At the inception of the belief in one God is the belief in the equality of all
human beings, since those who believe in one God believe that all human
beings are created by the one Creator. Thus, deeply rooted in the
conscience of believers is the duty to maintain human rights and to
practice equality in the process. Any discrimination against any
individual or group about their basic rights as members of humanity is a
challenge to the faith of believers, since for any human to claim
superiority based on origin or power is contradictory to the belief in the
One Ultimate Supreme Being:
...the All-Highest, who creates [everything], and thereupon forms in
accordance with what it is meant to be. He cannot be called to account
for whatever He does, whereas they will be called to account. (Quran
21:23)
A tyrant is against human rights and the One Ultimate Supreme Being as
well:
Behold, Pharaoh exalted himself in the land, and divided its people into
castes. One group of them he deemed utterly low; he would slaughter
their sons and spare [only] their women, for behold, he was one of
those who spread malevolence [on earth].
(Quran 28:4)
In the same chapter, the Quran states that those who will attain to
happiness in the life to come, as it has been mentioned before, are those
who dont seek to exalt themselves on earth, nor yet to spread
malevolence; for the future belongs to the God-conscious (Quran 7:157).
Thus, the Quran repeatedly emphasizes human rights and justice, and
condemns injustice, aggression and oppression. It highlights the message
of the Prophet Muhammad:
...enjoins upon them the doing of what is right and forbids the doing of
what is wrong, and makes lawful to them the good things of life and
forbids the bad things, and lifts from them their burdens and the
shackles that were upon them. (Quran 7:157)
Justice can be concisely and precisely defined as the maintenance of
human rights and equality:
Behold, God enjoins justice, and [going beyond justice to] the doing of
what is magnanimous (and kind), and giving to ones kinsfolk; and He
forbids all that is shameful and all that runs counter to reason [and
morality], as well as transgression; He exhorts you [repeatedly] so that
you might bear [all this] in mind. (Quran 3:195)
Any discrimination between men and women in rights or
responsibilities is forbidden according to the divine justice- the same as
any other discrimination:
And their Lord does answer them: I shall not lose sight of the work of
any of you who works [in My way], be it man or woman ... (Quran
3:195)
And [as for] the believers, both men and women - they are in charge of
[and responsible for] one another [and form together one body], they [all]
enjoin the doing of what is right and forbid the doing of what is wrong,
and keep up their prayers, and render the purifying [social] dues, and pay
heed unto God and the conveyer of His Message.
(Quran 9:71)
Divine justice can never be for Muslims only. It secures the rights of all
human beings, whatever their beliefs may be. It is especially protective
of the rights of belief and practicing ones belief... Let there be no
coercion in matters of faith (Quran 2:256).
Defending all houses of worship is legitimate and urged:
...for if God had not enabled people to defend themselves against one
another, [all] monasteries and churches and synagogues and mosques in [all
of] which Gods name is abundantly exalted - would surely have been
destroyed (ere now), and God will most certainly support one who supports
His cause....(Quran 22:40)
Muslims are taught by the Quran to build their relations with others on
kindness, while the minimum obligation which should be strictly
observed is justice (Quran 60:8). They should always have in mind that
no hostility stays permanently, and that if they follow Gods guidance,
their behavior may turn an enemy into a close friend:
Yet God may develop affection between you and those of them you felt
were enemies, for God is All Powerful, Much Forgiving and Most
Gracious. (Quran 60:7)
But good and evil cannot be equal; repel [therefore, evil] with what is
better; and so between yourself and one with whom there was enmity [it
may then become] as though he/she had [always] been a close friend. Yet
[to achieve] this is not given to any but those who are patient and enjoy
self-control; it is not given to any but those endowed with the greatest
good fortune. (Quran 41:34-35)
Islam secures the human rights even for those who may violate the human
rights of others, since two wrongs do not make one right. A violation
should be stopped instantly, but the rights of the violator as a human
being should be secured. Islamic law aims to fight the crime in its origin,
not just to inflict punishment. Islamic penal law is enforced in order to
prevent the sources of violation and transgression without social justice
and public education for all. It is required that every possible effort be
made to educate and rehabilitate an offender, not to destroy him/her. And
finally, the Prophet states that a mistaken decision in acquitting a guilty
person is better than a mistaken decision of punishing an innocent one.
(From an authentic tradition of the Prophet repeated by Ibn Ali Shayba,
al Tirmidhi, al-Hakim and al-Bayhaqi in al-Sunan, on the authority of
Aisha).
Islamic civil and commercial law prohibits illegitimate and exploitative
gains while protecting the principle which has been earned legitimately
and legally before usurious additions:
...and give up all outstanding gains from usury...for if you do not,
then know that you are at war with God and the Conveyer of His
Message. But if you repent, you shall be entitled to your principals. You
high, and a balance [where with to weigh right and wrong], so that men
behave with equity; and We bestowed from on high [the ability to make
use of] iron, in which there is awesome power as well as [other] benefits
for man; and [all this was given] so that God might mark out those who
would stand up for Him and the Conveyer of His Message, even though
He [Himself] is beyond the reach of human perception. Verily, God is
Powerful, Almighty. (Quran 57:25)
Based on faith in God, the Islamic perspective on human rights is
comprehensive and deep. When a Muslim fighter was asked by the
Sassanian leader, Rustum, about the cause that he was fighting for, he
simply answered, A God has sent us to transport human beings from the
worship of one another to the worshipping of One God, from a narrow
life to a wide world, and from the dominant injustice under other beliefs
to the justice of Islam. (al-Tabari, in his reports about the battle of alQadisiyyah in 17 AH/ 637 CE)
This was the message of Islam in early times: a universal liberation and
establishment of justice and maintenance of human rights. It is thus to
maintain, develop and spread such an understanding of the divine
message in our times.